A17384:1115
A commentary: or, sermons upon the second chapter of the first epistle of Saint Peter wherein method, sense, doctrine, and use, is, with great variety of matter, profitably handled; and sundry heads of divinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.
London: printed by Humphrey Lownes for George Latham, 1623London: printed by Humfrey Lownes for George Latham, 1623
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Two things are here intended, as punishments to these builders. First, The one implied. Secondly, The other expressed.
Two things are heere intended, as punishments to these builders. First, The one implied. Secondly, The other exprest.
First, that which is implied, is, that God will pass by these workmen, and reject their service. This I gather from hence, that whereas these builders would not make use of Christ in the building; it is here repeated, that the building ⟨p. 245⟩doth go on, and Christ is laid as the Head of the corner, which imports that God had rejected them. Now God rejects wicked Ministers two ways. First, one, when he curseth or blasteth their gifts, and refuseth to be glorified by them, when he causeth the night to come upon their divination, and puts out their right eyes: Secondly, the other is, when he roots them out by death, and makes their places spue them out: The first is here chiefly intended,1 and so it notes, that it is a great curse of God upon learned men in the Ministry, when God will not employ them, or make use of their gifts: A learned man, that either laboureth not, or proposeth not in his labours Gods glory, is a public and standing Monument of Gods displeasure for men to stand and gaze at: as it is a great argument of disgrace done to a Carpenter, or Mason, to stand by while the house is builded, and they not entreated or suffered to work, and yet have their tools ready. Oh it is a marvellous Justice of God to see learned, but not godly men pass by, so as they have not the honour to do any work in the Church for the salvation of the souls of men! & contrariwise it should rejoice the harts of godly Ministers, that God (as Paul saith of himself) will account them faithful to put them into his service, and to give their labours any success.
First, that which is implied, is, that God will passe by these workmen, and reiect their seruice. This I gather from hence, that whereas these builders would not make vse of Christ in the building; it is heere repeated, that the building ⟨p. 245⟩doth goe on, and Christ is laid as the Head of the corner, which importes that God had reiected them. Now God reiects wicked Ministers two waies. First, one, when he curseth or blasteth their gifts, and refuseth to be glorified by them, when he causeth the night to come vpon their diuination, and puts out their right eies: Secondly, the other is, when he roots them out by death, and makes their places spue them out: The first is heere chiefly intended,1 and so it notes, that it is a great curse of God vpon learned men in the Ministery, when God will not imploy them, or make vse of their gifts: A learned man, that either laboureth not, or proposeth not in his labours Gods glory, is a publike and standing Monument of Gods displeasure for men to stand and gaze at: as it is a great argument of disgrace done to a Carpenter, or Mason, to stand by while the house is builded, and they not intreated or suffred to work, and yet haue their tooles readie. Oh it is a maruelous Iustice of God to see learned, but not godly men passe by, so as they haue not the honour to doe any worke in the Church for the saluation of the soules of men! & contrariwise it shold reioice the harts of godly Ministers, that God (as Paul saith of himselfe) will account them faithfull to put them into his seruice, and to giue their labours any successe.
Secondly, the expressed punishment is the preferment of Christ, and the promoting of his Kingdom: He is made the Head of the corner: which words must be considered either in relation ⟨p. 246⟩to the builders, or in themselves, as they concern the exaltation of Christ. First, in relation to the builders, it imports, that it is a punishment to wicked Ministers that love not the Lord Jesus, that Christ and his Kingdom should flourish. As it fretted the Pharisees, so it doth and will fret the heart of wicked men, till the day of Christ; and it is a punishment, because of their envy at it, and because they find, that they have no part in Christ, or the happiness of his Kingdom, their consciences accusing them, and besides, because they are openly crossed in their oppositions, and so shamed before men. Which observation may serve for trial: For it is a certain note of a wicked man, who loves not the Lord Jesus, that he is crossed, and accounts himself afflicted, or shamed, because the Kingdom of Christ prospers.
Secondly, the exprest punishment is the preferment of Christ, and the promoting of his Kingdome: He is made the Head of the corner: which wordes must bee considered either in relation ⟨p. 246⟩to the builders, or in themselues, as they concerne the exaltation of Christ. First, in relation to the builders, it imports, that it is a punishment to wicked Ministers that loue not the Lord Iesus, that Christ and his Kingdom should flourish. As it fretted the Pharises, so it doth and will fret the heart of wicked men, till the day of Christ; and it is a punishment, because of their enuie at it, and because they finde, that they haue no part in Christ, or the happines of his Kingdome, their consciences accusing them, and besides, because they are openly crossed in their oppositions, and so shamed before men. Which obseruation may serue for triall: For it is a certaine note of a wicked man, who loues not the Lord Iesus, that hee is crossed, and accounts himselfe afflicted, or shamed, because the Kingdome of Christ prospers.
The words in themselves concern the exaltation of Christ, and show, how God raised him out of the heap of rubbish, as it were, and carried him up to heaven, and made him their Head and King. Head, I say, over all things, giving him power over all things, and in particular in respect of the Angels, head of principalities and powers; and in respect of men, Head of the Church. Nor is it barely said, he is head, but head of the corner, which is a Metaphor borrowed from the building; where the holy Ghost intends to show, that he is the only foundation of the Church, as hath been showed in the first verse of this Chapter. And he is well said to be Head of ⟨p. 247⟩the corner, because upon Christ meet (as the two sides meet in the corner stone) both Angels and men; and amongst men, both the Saints in heaven, and the godly on earth; and amongst men on earth, both Jews and Gentiles, even all the Elect of all nations, ages, and conditions in the world.
The words in themselues concerne the exaltation of Christ, and shew, how God raised him out of the heap of rubbish, as it were, and carried him vp to heauen, and made him their Head and King. Head, I say, ouer all things, giuing him power ouer all things, and in particular in respect of the Angels, head of principalities and powers; and in respect of men, Head of the Church. Nor is it barely said, he is head, but head of the corner, which is a Metaphor borrowed from the building; where the holy Ghost intends to shew, that hee is the onely foundation of the Church, as hath been shewed in the first verse of this Chapter. And he is well said to bee Head of ⟨p. 247⟩the corner, because vpon Christ meet (as the two sides meete in the corner stone) both Angels and men; and amongst men, both the Saints in heauen, and the godly on earth; and amongst men on earth, both Iewes and Gentiles, euen all the Elect of all nations, ages, and conditions in the world.
First, It should teach us to strive by all means to get into his service, that is so powerful, and able to do so much for his servants.
First, It should teach vs to striue by all meanes to get into his seruice, that is so powerfull, and able to do so much for his seruants.
Secondly, It shows us the end of the oppositions of all wicked men: Christ shall increase and prosper, and they shall be confounded and perish.
Secondly, It shewes vs the end of the oppositions of all wicked men: Christ shall increase and prosper, and they shall bee confounded and perish.
Thirdly, It should especially enforce the necessity of believing in Christ: we should lye upon him with all our weight, as the building doth on the foundation.
Thirdly, It should especially enforce the necessity of beleeuing in Christ: we should lye vpon him with all our waight, as the building doth on the foundation.
Fourthly, It should comfort us in all distresses, considering what end God gave to the sufferings of Christ, and so it is urged, Hebr. 12.2.
Fourthly, It should comfort vs in all distresses, considering what end God gaue to the sufferings of Christ, and so it is vrged, Hebr. 12.2.
The consideration of the manner and the time, follows.
The consideration of the manner and the time, followes.
Is become, or is made.]
He doth not tell how, but leaves that, as granted to be effected without hands, even by the special providence of God, which gives us occasion to take notice of the truth, that in things of the Kingdom of Jesus Christ, God is pleased to make his work, or to work sometimes without ⟨p. 248⟩using any of the means, which the world takes notice of, he neglects all those means, which fall within the expectation, Psal. 118.20, 21. as here for the proclaiming of the Messiah, there was not any one order, or rank of men eminent in the world, which God made use of. But by a way altogether strange to the world, erected the Christian Monarchy, which should teach us, not to limit God to the means which is likeliest to us, but to live in all things by faith; & where means seem to fail, then with Abraham above hope, and under hope, to give glory to God, and cast our selves, and all our care upon God.
He doth not tell how, but leaues that, as granted to bee effected without hands, euen by the speciall prouidence of God, which giues vs occasion to take notice of the truth, that in things of the Kingdom of Iesus Christ, God is pleased to make his worke, or to worke sometimes without ⟨p. 248⟩vsing any of the meanes, which the world takes notice of, he neglects all those meanes, which fall within the expectation, Psal. 118.20, 21. as heere for the proclaiming of the Messias, there was not any one order, or rank of men eminent in the world, which God made vse of. But by a way altogether strange to the world, erected the Christian Monarchie, which should teach vs, not to limit God to the meanes which is likeliest to vs, but to liue in all things by faith; & where meanes seeme to faile, then with Abraham aboue hope, and vnder hope, to giue glory to God, and cast our selues, and all our care vpon God.
Thus of the manner.
The time follows,
The time followes,
In that he said, It is become. Christ was Head of the corner according to the present time. First, if we consider the type of it, Christ was become head of the corner, in that David was made King of Israel, as a type of Christs Kingdom over the Church. Secondly, Christ was Head, in that in the Apostles time he had received power after his Ascension, over all things, though as yet the Gentiles were not so fully converted. Thirdly, that he is become the head, may be taken prophetically. For the Prophets, to express the certainty of a thing to come, utter it in the words of the present tense. It is so, because it shall as surely be so, as if it were already done.
In that he said, It is become. Christ was Head of the corner according to the present time. First, if we consider the type of it, Christ was become head of the corner, in that Dauid was made King of Israel, as a type of Christs Kingdome ouer the Church. Secondly, Christ was Head, in that in the Apostles time hee had receiued power after his Ascension, ouer all things, though as yet the Gentiles were not so fully conuerted. Thirdly, that he is becom the head, may be taken prophetically. For the Prophets, to express the certainty of a thing to come, vtter it in the words of the present tense. It is so, because it shall as surely be so, as if it were already done.
